Imagined Community

Imagined Communities

The idea of like-minded individuals forming a community is relatively foreign to India, with some exceptions among Buddhist religious sects and later Hindu sannyasi orders. In India, people often lived in ghettos based on caste or profession, such as the Brahmin Agraharas and colonies for outcasts in South India. However, these communities weren’t formed around shared ideals or common goals but rather out of social necessity, driven by profession, purity, or pollution concerns. Even in these settings, life was primarily centered on family welfare and survival, with cooperation existing for practical purposes rather than shared ideology.

In contrast, the modern notion of living in communities separated from one’s family lacks the same sense of fulfillment and security provided by traditional family life. This is why I strongly oppose this idea when it’s proposed. Despite any artificial security such communities may create through shared resources, individuals often turn to family during emergencies or personal crises. When issues arise in their home, people inevitably feel compelled to return to support their children, grandchildren, or close relatives. This creates new tensions and conflicts, impacting not only their own lives but also their families and the imagined community itself.

After adapting to life within a gated, artificial community, returning to one’s original home can present challenges, making it difficult to re-integrate into family life. Living in an Old Age Home, where financial support is the primary factor, differs from these modern communities. Many underprivileged individuals live in free Old Age Homes out of necessity, accepting the reality of that life. However, trying to live as a community of like-minded families may not succeed as envisioned. Even minor disagreements can create conflicts, potentially affecting everyone involved.

In India, there is no true substitute for the sense of home and family. It remains the only place where individuals can find solace and security. Even religious communities bound by vows of obedience, service, and commitment often experience conflicts that lead to separation. I have witnessed this in many places. Rather than seeking an ideal community, it’s wiser to make adjustments within the family, whether one believes it was given by God or simply by biology. Even if a successful like-minded community were to form, it is unlikely to last beyond one generation, as subsequent generations may lack the founding ideals. In contrast, India has maintained family structures and values for centuries, providing a foundation that other modern societies often lack.

While many warn that modern concepts threaten our social fabric, I share their concerns. Those influenced by modern or Western concepts—like single-parent families, same-sex partnerships, cohabitation, or child-free families—often find that the traditional family, with all its flaws, offers greater stability than an idealized like-minded community. If attempts to form such communities fail, they at least serve as a cautionary example for others. Failed families exist, but there is no such thing as a failed home.

The irony here is that these reflections come from a sannyasi who has no family or home of his own—just a modest, comfortable dwelling, a luxury given his vocation!